A Bible Study on The Lifespans of Noah’s Descendants in the Masoretic Vs. LXX
The ages in Genesis can get confusing very quickly, especially when the Masoretic Text and the Septuagint do not always give the same numbers. Are those differences about how long the patriarchs lived, when the next son was born, or both? I want to keep those questions separate so we can follow the chronology honestly and still see where the genealogy is leading.
Reading the Numbers in Genesis
The recurring formula begins by naming a patriarch and giving his age when he fathered the next person in the line. It then states how long he lived afterward and mentions the birth of other sons and daughters. Finally, it supplies his total years. Each part answers a different question.
Total lifespan tells how long someone lived, while begetting age moves the named line forward and the remaining years let the reader verify the total. In Genesis 11, the formula often omits an explicit total, though it can be calculated by adding the first two figures.
The Hebrew verb yalad can describe the bearing or begetting of a child. In some settings, it may also describe ancestry more broadly. Genealogies elsewhere may telescope generations. Here the ages and repeated arithmetic give the named sequence an unmistakable chronological purpose.
This is the book of the genealogy of Adam. In the day that God created man, He made him in the likeness of God. He created them male and female, and blessed them and called them Mankind in the day they were created. And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth. After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters. So all the days that Adam lived were nine hundred and thirty years; and he died. Seth lived one hundred and five years, and begot Enosh. After he begot Enosh, Seth lived eight hundred and seven years, and had sons and daughters. So all the days of Seth were nine hundred and twelve years; and he died. Enosh lived ninety years, and begot Cainan. After he begot Cainan, Enosh lived eight hundred and fifteen years, and had sons and daughters. So all the days of Enosh were nine hundred and five years; and he died. Cainan lived seventy years, and begot Mahalalel. After he begot Mahalalel, Cainan lived eight hundred and forty years, and had sons and daughters. So all the days of Cainan were nine hundred and ten years; and he died. Mahalalel lived sixty-five years, and begot Jared. After he begot Jared, Mahalalel lived eight hundred and thirty years, and had sons and daughters. So all the days of Mahalalel were eight hundred and ninety-five years; and he died. Jared lived one hundred and sixty-two years, and begot Enoch. After he begot Enoch, Jared lived eight hundred years, and had sons and daughters. So all the days of Jared were nine hundred and sixty-two years; and he died. Enoch lived sixty-five years, and begot Methuselah. After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. So all the days of Enoch were three hundred and sixty-five years. And Enoch walked with God; and he was not, for God took him. Methuselah lived one hundred and eighty-seven years, and begot Lamech. After he begot Lamech, Methuselah lived seven hundred and eighty-two years, and had sons and daughters. So all the days of Methuselah were nine hundred and sixty-nine years; and he died. Lamech lived one hundred and eighty-two years, and had a son. And he called his name Noah, saying, “This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed.” After he begot Noah, Lamech lived five hundred and ninety-five years, and had sons and daughters. So all the days of Lamech were seven hundred and seventy-seven years; and he died. And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.
Genesis 5:1-32
The Masoretic figures begin with Adam and continue through Seth and Enosh. Cainan is followed by Mahalalel and Jared. The line then proceeds through Enoch and Methuselah before reaching Lamech and Noah. Enoch’s translation interrupts the repeated phrase “and he died,” but his age still belongs to the chronology.
Adding the begetting ages from Adam to Noah’s birth gives 1,056 years. Noah is six hundred when the Flood begins, placing the Flood 1,656 years after creation on the Masoretic count.
The long lives should be received as historical data. Genesis does not present them as royal exaggeration or mythic symbolism. The repeated formula and its arithmetic belong to narrative history. The family connections continue into later genealogies and confirm the same historical purpose.
Noah was six hundred years old when the floodwaters were on the earth.
Genesis 7:6
Noah was six hundred years old when the floodwaters came. Genesis later says he lived 350 years after the Flood and died at 950.
And Noah lived after the flood three hundred and fifty years. So all the days of Noah were nine hundred and fifty years; and he died.
Genesis 9:28-29
Genesis 11 says Shem was one hundred years old when he begot Arphaxad two years after the Flood. He was therefore about ninety-eight at the Flood, not one hundred. He lived another five hundred years, reaching six hundred.
Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. And sons were born to them after the flood. The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer were Ashkenaz, Riphath, and Togarmah. The sons of Javan were Elishah, Tarshish, Kittim, and Dodanim. From these the coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations.
Genesis 10:1-5
Scripture does not record the total lifespans of Ham and Japheth. Genesis 10 traces the nations that came from all three of Noah’s sons. It begins with Japheth’s descendants and follows them into their assigned lands. The chapter also explains the development of languages and family groups that became nations. Its interest is the repopulation and division of peoples rather than a lifespan table.
This distinction prevents an argument from silence. We cannot calculate Ham’s or Japheth’s age from how many generations are named, and we cannot assume that every branch declined at precisely the same rate as Shem’s recorded covenant line.
This is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood. After he begot Arphaxad, Shem lived five hundred years, and begot sons and daughters. Arphaxad lived thirty-five years, and begot Salah. After he begot Salah, Arphaxad lived four hundred and three years, and begot sons and daughters. Salah lived thirty years, and begot Eber. After he begot Eber, Salah lived four hundred and three years, and begot sons and daughters. Eber lived thirty-four years, and begot Peleg. After he begot Peleg, Eber lived four hundred and thirty years, and begot sons and daughters. Peleg lived thirty years, and begot Reu. After he begot Reu, Peleg lived two hundred and nine years, and begot sons and daughters. Reu lived thirty-two years, and begot Serug. After he begot Serug, Reu lived two hundred and seven years, and begot sons and daughters. Serug lived thirty years, and begot Nahor. After he begot Nahor, Serug lived two hundred years, and begot sons and daughters. Nahor lived twenty-nine years, and begot Terah. After he begot Terah, Nahor lived one hundred and nineteen years, and begot sons and daughters. Now Terah lived seventy years, and begot Abram, Nahor, and Haran. This is the genealogy of Terah: Terah begot Abram, Nahor, and Haran. Haran begot Lot. And Haran died before his father Terah in his native land, in Ur of the Chaldeans. Then Abram and Nahor took wives: the name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and the father of Iscah. But Sarai was barren; she had no child. And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there. So the days of Terah were two hundred and five years, and Terah died in Haran.
Genesis 11:10-32
The Masoretic line after Shem begins with Arphaxad and continues through Shelah and Eber. Peleg is followed by Reu and Serug. The record then reaches Nahor and Terah. Adding each man’s begetting age to his remaining years gives his total lifespan.
In the Masoretic record, Arphaxad was thirty-five when Shelah was born and lived another 403 years, for a total of 438. Shelah was thirty when Eber was born and reached 433. Eber fathered Peleg at thirty-four and lived to 464.
Peleg fathered Reu at thirty and reached 239. Reu was thirty-two when Serug was born and also reached 239. Serug fathered Nahor at thirty and lived to 230, while Nahor fathered Terah at twenty-nine and lived to 148. Terah’s total is 205, but Abram’s place in the birth order requires separate care.
What the Decline Does and Does Not Show
Across the generations, human longevity falls dramatically. Shem reaches six hundred years. Arphaxad and the next two recorded patriarchs live into their four hundreds. From Peleg through Serug, the totals are in the two hundreds. Later patriarchs move toward the range familiar in subsequent Scripture.
The sequence does not decrease at every step. Eber’s 464 years exceed both Arphaxad’s 438 and Shelah’s 433. Terah reaches 205 even though Nahor lived only 148 years. Isaac’s 180 years also exceed Abraham’s 175. A faithful summary therefore describes a broad and irregular trend.
What catches my attention is that the pattern shows mortality asserting itself across the post-Flood world without giving us a graph that predicts every life. God’s providence governs each person and family. He also rules over human health and historical conditions that extend beyond the limited data Genesis supplies.
Some explanations appeal to a vapor canopy or changes in radiation and atmospheric conditions. Others point to accumulated mutations or a genetic bottleneck. Genesis does not state any of these ideas as the cause of declining lifespans. They may be discussed as hypotheses, but they cannot be preached as what the genealogy proves.
Eight people left the ark, and the human family grew from Noah’s household. That historical bottleneck does not by itself establish which genetic processes caused particular lifespan changes or how quickly those processes operated.
I think restraint makes the study stronger. The recorded ages and the historical Flood can be affirmed exactly as Genesis gives them. The same record shows declining longevity and reminds us that human beings remain under the sentence of death. None of those truths requires an invented scientific account. Where Scripture is silent, our confidence should stop at the boundary of revelation.
Before the Flood, God declares that man’s days will be 120 years. Some understand this as a new maximum lifespan. The post-Flood figures make an immediate hard cap impossible. Noah and Shem both exceed 120, as does Arphaxad. Abraham also lives beyond that age. Isaac and Jacob do the same.
In context, the 120 years most naturally describes the period remaining before Flood judgment while God’s Spirit still strives with humanity. A lifespan-related interpretation might view it as a long-term tendency, but the verse does not explain the stepwise post-Flood decline.
Moses later dies at 120 with undiminished eye and natural vigor. Psalm 90 speaks of seventy or eighty as an ordinary later expectation. Neither passage supplies a biological theory for Genesis 11.
Suppose one textual tradition says that a man lived 130 years before begetting a son. It then says he lived another 800 years and died at 930. The first number advances the chronology. The second covers the rest of his life, while the third confirms the sum of the first two.
Now suppose another tradition says he was 230 when the son was born and lived 700 years afterward. The birth occurs one hundred years later, so the timeline becomes one hundred years longer. Yet the man’s total lifespan remains 930 in both traditions. Several Septuagint variants work in this way. Calling them “inflated lifespans” is therefore inaccurate even though they lengthen the chronology before the next birth.
Genesis 11 often provides the first and second figures without restating the total. Readers can add them, but a difference in the father’s age at the next birth must still be distinguished from a difference in his lifetime total. A fair defense of Scripture begins by naming the actual difference rather than using a dramatic shortcut.
Comparing the Masoretic, Septuagint, and Samaritan Numbers
The Hebrew text was originally written mainly with consonants. The Masoretes were Jewish scribes who later preserved that consonantal text with vowel marks, accents, and detailed notes intended to guard its reading. They did not compose Genesis in the Middle Ages. Their manuscripts preserve a Hebrew wording with roots far earlier than their system of written vowels.
I use the Masoretic Text as the base for Old Testament language work and chronology. That choice agrees with the broad stability of the received Hebrew tradition. It also agrees with comparisons in which researchers often judge the MT form of Genesis to preserve the earlier reading.
Using the MT does not require claiming that every medieval copyist made no error or that every ancient variant is meaningless. Some individual readings remain debated. A settled base gives the study authority and consistency while allowing other witnesses to be described honestly.
The Septuagint is an ancient Greek translation, not one surviving handwritten volume with no differences among its copies. Its Genesis numbers vary at some points between manuscripts and later correctors. In many common Genesis 5 readings, the father’s age when the next patriarch is born is one hundred years higher than in the Hebrew base. The years lived afterward are one hundred lower, so the total lifespan remains unchanged.
Genesis 11 also contains higher begetting ages in the Greek tradition, and many witnesses include an additional Cainan between Arphaxad and Shelah. These differences add many centuries between creation, the Flood, and Abraham. They lengthen the timeline rather than uniformly making every patriarch live longer.
The variants should not be called random or reduced to one simple motive. Some scholars believe a different Hebrew manuscript already contained certain numbers before the Greek translation was made. Others place the changes during translation or later copying, sometimes as scribes tried to make passages agree. I do not accept the LXX numbers over the MT, but I also will not pretend that we can reconstruct every change with certainty.
The Samaritan Pentateuch supplies a third major set of numbers from the five books of Moses. Its Genesis 5 count from creation to the Flood is shorter than the Masoretic count because it gives reduced figures for Jared, Methuselah, and Lamech.
In Genesis 11, however, its begetting ages often agree with the longer Greek pattern. It can therefore be shorter than the MT in one part of Genesis and longer in another. This mixed pattern shows why we cannot say that the Samaritan text simply stretches the entire timeline farther.
Samaritan manuscripts also contain distinctive readings related to Samaritan worship. Those readings require evaluation, but they do not make every numerical agreement worthless or prove that every difference was malicious. The MT remains the base; the Samaritan witness helps readers see that the history of these numbers cannot be reduced to two uniform columns.
the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, the son of Enosh, the son of Seth, the son of Adam, the son of God.
Luke 3:34-38
Luke traces the ancestry of Jesus backward through Abraham and Shelah before naming Cainan. He then proceeds through Arphaxad and Shem to Noah and Adam. The Textus Receptus and received Byzantine tradition include Cainan, and the NKJV rightly prints the name.
The Masoretic Genesis 11 moves directly from Arphaxad to Shelah and does not contain this post-Flood Cainan. Many Septuagint witnesses include him, though the Greek manuscript history also requires care.
I believe we should preserve both received readings and acknowledge the interpretive question. Deleting Cainan from Luke to protect an argument is unacceptable. Inserting the LXX generation and its ages into the Hebrew Genesis base is also unacceptable. Scripture does not require us to solve every transmission and genealogical relationship before trusting either passage.
The Dead Sea Scrolls contain Hebrew biblical manuscripts roughly a thousand years older than the complete medieval Masoretic codices. Many readings closely resemble the later Masoretic Text. Other scrolls preserve genuine differences, showing that more than one textual form circulated during the Second Temple period. Both facts matter.
No complete Qumran manuscript preserves every number in both Genesis 5 and Genesis 11. The surviving Genesis fragments therefore cannot settle the entire chronology debate. A fragment agreeing with the MT at one preserved place does not prove every missing number, and the absence of a reading from a damaged manuscript is not evidence that the reading never existed.
The scrolls strengthen confidence that much of Scripture was transmitted with remarkable stability while allowing scholars to examine actual variants. God’s preservation does not require us to claim that fragmentary evidence proves more than it contains.
Researchers such as Andrew Steinmann argue that the Hebrew numbers often show less evidence of scribes adjusting one passage to match another. His comparison of the three traditions generally favors the MT, while acknowledging that it does not preserve the best reading at every individual difference.
Henry Smith argues for a longer chronology by appealing to the early Greek evidence, places where the Samaritan tradition agrees, and ancient chronological writers such as Josephus. His conclusion differs sharply from Steinmann’s.
The opposing evidence deserves an honest hearing, but I do not believe it displaces the Hebrew Masoretic chronology used as the base of this study.
Disagreement among conservative researchers shows that the variants are real and that reconstructing the history of the numbers requires weighing competing evidence. It does not mean Scripture has no knowable message or that every proposed chronology is equally sound.
We can be definite about the textual base used here without accusing every opponent of attacking inspiration. Careful disagreement honors truth better than exaggerated certainty.
From Creation to Abraham
The Genesis 5 begetting ages total 1,056 years from Adam’s creation to Noah’s birth. Noah’s six hundredth year brings the Flood, giving 1,656 years from creation to that judgment.
Arphaxad is born two years after the Flood. Continuing the Genesis 11 begetting ages through Terah brings the line into Abraham’s generation. Genesis 11:26 lists Abram with his brothers after saying Terah was seventy, but this does not necessarily make Abram the oldest or place his birth in that exact year. If Acts 7 and the sequence from Genesis 11 into chapter 12 indicate Abram left after Terah died at 205, Abram was born when Terah was about 130. On that reading, Abram’s birth falls about 352 years after the Flood.
This yields roughly two thousand years from creation to Abraham. Later biblical statements continue the chronology through the patriarchs and Israel’s years in Egypt. The Exodus and the reigns of kings provide further reference points. Assigning exact BC dates requires additional decisions about those later periods.
Archbishop James Ussher famously placed creation at 4004 BC and the Flood at 2348 BC. A date of 2304 BC should therefore not be presented as Ussher’s date for the Flood.
Other MT-based chronologies differ because scholars choose different dates for connecting biblical events to external history. They may also understand Terah’s place in the chronology differently or disagree about Israel’s 430 years. The reigns of kings and possible overlapping periods add further questions. The inspired numbers are certain; converting the full sequence into one BC calendar date requires later interpretive decisions.
Ussher’s work is useful evidence that Scripture supports a young chronology. His exact dates should not become a test of orthodoxy equal to the six-day creation. The historical Flood and the authority of Genesis rest upon Scripture itself rather than Ussher’s calculations.
The Masoretic chronology supports an earth measured in thousands of years. The six creation days are literal, and the father-age links in Genesis advance a real chronology. Later historical reference points continue that same record. Scripture does not permit the evolutionary millions or billions of years required by modern naturalism.
Longer Septuagint calculations add centuries or more than a millennium to the period before Abraham, depending on which Greek readings are used. They still describe thousands of years. Accepting those numbers would not by itself require theistic evolution or an old earth.
I reject the longer numbers because the MT is the settled Hebrew base used here, not because every additional century opens the door to Darwinism. Arguments for biblical authority should follow logical consequences rather than guilt by association.
Biblical genealogies can omit intermediate names when their purpose is to establish ancestry. A genealogy may emphasize tribal identity or arrange names in a deliberate pattern. 1 Chronicles and the Gospels sometimes select names in this way without making an error.
Genesis 5 and 11 are different from a list that merely says one person descended from another. They attach an age to each fathering link and then give the years lived afterward. Even if yalad can refer more broadly to ancestry in some contexts, the repeated numbers still connect one point in time to the next.
Cainan in Luke 3 reminds us not to make simplistic claims about every relationship. It does not authorize inserting unlimited millennia between every Masoretic number. The text’s arithmetic retains real force.
The Genealogy Leads to Christ
This is the sum of the years of Abraham’s life which he lived: one hundred and seventy-five years. Then Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah, which is before Mamre, in the field of Ephron the son of Zohar the Hittite, the field which Abraham purchased from the sons of Heth. There Abraham was buried, and Sarah his wife. And it came to pass, after the death of Abraham, that God blessed his son Isaac. And Isaac dwelt at Beer Lahai Roi.
Genesis 25:7-11
Abraham dies at 175, described as a good old age. God’s covenant continues through Isaac rather than ending with its first recipient.
Now the days of Isaac were one hundred and eighty years. So Isaac breathed his last and died, and was gathered to his people, being old and full of days. And his sons Esau and Jacob buried him.
Genesis 35:28-29
Isaac reaches 180, five years beyond Abraham. This alone disproves a perfectly smooth decline.
Then Joseph brought in his father Jacob and set him before Pharaoh; and Jacob blessed Pharaoh. Pharaoh said to Jacob, “How old are you?” And Jacob said to Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.” So Jacob blessed Pharaoh, and went out from before Pharaoh.
Genesis 47:7-10
Jacob tells Pharaoh he is 130 and calls his years few and evil compared with his fathers. He later dies at 147.
And Jacob lived in the land of Egypt seventeen years. So the length of Jacob’s life was one hundred and forty-seven years.
Genesis 47:28
So Joseph dwelt in Egypt, he and his father’s household. And Joseph lived one hundred and ten years. Joseph saw Ephraim’s children to the third generation. The children of Machir, the son of Manasseh, were also brought up on Joseph’s knees. And Joseph said to his brethren, “I am dying; but God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob.” Then Joseph took an oath from the children of Israel, saying, “God will surely visit you, and you shall carry up my bones from here.” So Joseph died, being one hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt.
Genesis 50:22-26
Joseph reaches 110 and lives to see several generations of his family. He dies trusting that God will visit Israel and bring the nation into the promised land. A shorter life never means that the covenant has failed.
Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Ham, and Japheth. The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer were Ashkenaz, Diphath, and Togarmah. The sons of Javan were Elishah, Tarshishah, Kittim, and Rodanim. The sons of Ham were Cush, Mizraim, Put, and Canaan. The sons of Cush were Seba, Havilah, Sabta, Raama, and Sabtecha. The sons of Raama were Sheba and Dedan. Cush begot Nimrod; he began to be a mighty one on the earth. Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (from whom came the Philistines and the Caphtorim). Canaan begot Sidon, his firstborn, and Heth; the Jebusite, the Amorite, and the Girgashite; the Hivite, the Arkite, and the Sinite; the Arvadite, the Zemarite, and the Hamathite. The sons of Shem were Elam, Asshur, Arphaxad, Lud, Aram, Uz, Hul, Gether, and Meshech. Arphaxad begot Shelah, and Shelah begot Eber. To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan. Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Ebal, Abimael, Sheba, Ophir, Havilah, and Jobab. All these were the sons of Joktan. Shem, Arphaxad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abram, who is Abraham.
1 Chronicles 1:1-27
1 Chronicles repeats the line from Adam to Noah without restating the ages. It then moves through Shem and reaches Abram. The record connects Israel’s national history to the same real people named in Genesis.
Luke traces Jesus through this line to Adam and God. The eternal Son truly entered the human family while remaining fully God. He became fully man through the virgin birth and remained completely sinless. The genealogy protects the truth that His incarnation occurred in real history.
Wicked men physically tortured and punished Jesus before killing Him. He willingly bore that real punishment for our sins in His innocent body. His blood was shed; He died and was buried, and then He rose bodily. The Father did not punish Jesus or pour wrath on Him. Nor did the Father curse, abandon, strike, or bruise His Son.
Trust the inspired numbers and read the Masoretic sequence carefully. Check the arithmetic and distinguish the different numerical categories. Refuse to make uncertain mechanisms sound as though Scripture revealed them.
Christ died for the whole world, and every person may receive or resist God’s genuine offer. Everyone is called to repent and believe in Jesus. The person who truly believes is forgiven and justified before God. God gives new birth, and the Holy Spirit comes to dwell within and seal the believer. This salvation is eternally secure. That security is not permission for lawlessness, and a superficial profession is not proof of genuine new birth.
The generations remind us that even the longest earthly life ends. Do not turn a chronology debate into a substitute for receiving the Savior to whom the chronology leads.
Reading these chapters well requires us to keep the begetting age separate from the years lived afterward. Their sum gives the total lifespan, while later BC calculations involve additional historical judgments. We should affirm the historical decline without presenting a vapor canopy, radiation change, or genetic theory as revealed fact. Above all, mortality and covenant history should direct us to the crucified and risen Savior.
For connected studies, see The Age of the Earth, The Dead Sea Scrolls, and The Septuagint.
My Final Thoughts
After working through these numbers, I believe the Masoretic chronology gives us a firm and honest base without requiring us to dismiss every ancient variant. Genesis records real generations and a real Flood, followed by a broad decline in lifespan. It does not reveal the biological cause of that decline or leave room for unlimited gaps. The ages remind me that even the longest human life ends, but God’s promise continues through the generations until it reaches Jesus Christ. The genealogy finally directs us to the Savior who entered real history and died for sinners. He rose bodily, and He gives eternal life to everyone who believes.